Shifting cultivation and environmental change: indigenous people, agriculture and forest conservation

2015 ◽  
Vol 53 (03) ◽  
pp. 53-1284-53-1284
Keyword(s):  
Environmental Change ◽  
Indigenous People ◽  
Shifting Cultivation ◽  
Forest Conservation

Large Scale Forest Conservation With an Indigenous People in the Highly Threatened Southeastern Amazon of Brazil: The Kayapo

2020 ◽  
pp. 27-34 ◽  
Author(s):  
Barbara Zimmerman ◽  
Stephen Schwartzman ◽  
Adriano Jerozolimski ◽  
Junio Esllei ◽  
Edson Santini ◽  
...  
Keyword(s):  
Indigenous People ◽  
Large Scale ◽  
Forest Conservation

scholarly journals La división cósmica de las labores terrenales. Interacción entre humanos y no-humanos en los campos de cultivo ette

Tabula rasa ◽  
2020 ◽  
Author(s):  
Juan Camilo Niño Vargas
Keyword(s):  
Indigenous People ◽  
Shifting Cultivation ◽  
Human Society ◽  
Slash And Burn ◽  
The World ◽  
Sacred Forests ◽  
Cultivation Techniques ◽  
The Universe ◽  
Game Animals

The simplicity commonly attributed to the Ette of northern Colombia disappears once the borders of human society are crossed and the relations maintained with other inhabitants of the world emerge. The existence of different ontological orders and the density of the network that bring together humans and non-humans is particularly notable in the cultivated fields. These indigenous people transform sacred forests into profane gardens and profane gardens into wastelands through an original combination of shifting cultivation techniques, including slash-and-mulch, slash-and-burn and fallow. While triggering those processes, they establish relationships of domination, reciprocity and subordination with rain deities and forest spirits, wild trees and crops, and, among other entities, game animals and bestial creatures. Far from being a set of knowledge and practices aimed towards the satisfaction of material needs, agriculture is permeated by the modes of identification and relatedness that shape the universe thought of and experienced by the Ette.

scholarly journals Mitos, Masyarakat Adat, Dan Pelestarian Hutan

ATAVISME ◽  
2012 ◽  
Vol 15 (2) ◽  
pp. 235-246
Author(s):  
I.B. Putera Manuaba ◽  
Trisna Kumala Satya Dewi ◽  
Sri Endah Kinasih
Keyword(s):  
Indigenous People ◽  
Forest Conservation ◽  
Analysis Model ◽  
Social Functions ◽  
Social Actions ◽  
Ethnographic Approach ◽  
Protected Forests ◽  
Proposed Model ◽  
The Social ◽  
Conservation Model

Penelitian ini bertujuan (1) mengidentifikasi mitos yang diyakini masyarakat adat sekitar kawasan hutan lindung Baluran dan Gilimanuk, (2) mengkaji fungsi sosial mitos yang diyakini masyarakat adat kawasan hutan Baluran dan Gilimanuk dalam pelestarian hutan, dan (3) merumuskan model pelestarian hutan yang berbasis mitos (kearifan lokal). Dalam penelitian ini, digunakan pendekatan sosiologi sastra yang dipertajam dengan pendekatan etnografis; dengan memanfaatkan data penelitian mitos yang hidup dalam masyarakat adat sekitar kawasan hutan lindung Baluran dan Gilimanuk beserta masyarakat pendukungnya. Adapun model analisisnya adalah kualitatif deskriptif. Temuan penelitian ini sebagai berikut. Pertama, dalam masyarakat adat kawasan hutan Baluran dan Gilimanuk, terdapat mitos­mitos yang masih diyakini masyarakatnya. Kedua, mitos memiliki fungsi sosial bagi masyarakat adat karena dapat menggerakkan tindakan sosial masyarakatnya untuk melakukan pelestarian hutan. Ketiga, model yang ditawarkan adalah model pelestarian hutan yang berbasis keyakinan masyarakat pada mitos (dengan nilai­nilai kearifan lokal). Abstract: This research aims to (1) identify the myth believed by indigenous people living around protected forests of Baluran and Gilimanuk, (2) study the social function of myth believed by indigenous people of Baluran and Gilimanuk forest areas in terms of forest conservation, and (3) formulate a model of forest conservation based on myth (local wisdom). This research uses the approach of sociology of literature, perfected by ethnographic approach. The data are the myths existing among indigenous people living around the protected forests of Baluran and Gilimanuk along with the supporting community. The analysis model is descriptive qualitatative. The research has found three findings. First, among the indigenous people in the area of Baluran and Gilimanuk forest, there are myths which are still believed by the community. Second, myth has social functions for indigenous people for its ability to encourage social actions of the community to manage forest conservation. Third, the proposed model is forest conservation model based on the community’s belief in myths (along with the local wisdom values). Key Words: myth (local wisdom values), indigenous people, forest conservation

scholarly journals Shifting Cultivation System of Indigenous Moronene as Forest Conservation on Local Wisdom Principles in Indonesia

2017 ◽  
Vol 10 (4) ◽  
pp. 121
Author(s):  
Rekson Solo Limba ◽  
Asrun Lio ◽  
Yasir Syam Husain
Keyword(s):  
Indigenous Peoples ◽  
Shifting Cultivation ◽  
Forest Conservation ◽  
Wildlife Habitat ◽  
Cultivation System ◽  
Sacred Forest ◽  
Livelihood Systems ◽  
The Social ◽  
The Village

This research is a case study conducted in the village of Indigenous Moronene Huka'ea - La'ea, Watu-Watu village Lantari Jaya sub-district, Bombana. The study followed a series of processes and stages of work in the agriculture system based on local wisdom of Moronene tribe, as one of the patterns of forest conservation. This study applied a "descriptive-qualitative", to describe the social and behavioral conditions of indigenous peoples in managing and utilizing forest resources around the neighborhood where they live. The results of this study indicate that the indigenous of Moronene form of traditional knowledge - local and skills to manage forests for agricultural fields, is quite effective in guaranteeing the sustainability of the forest around the area. One of the local wisdom related to forest management is ancestral policy to regulate the system of grouping the forest area into four zones, including: Inalahipue (rainforest), Inalahi Popalia (sacred forest), Inombo (production forest), and Lueno (forest /wildlife habitat). The practices of shifting cultivation occur in the Inombo forest areas from generation to generations of Moronene in the in the village as the main livelihood systems.

scholarly journals Kearifan Lokal Paseng Ri Ade’ dan Pemberdayaan Masyarakat Adat Karampuang dalam Upaya Pelestarian Hutan

LaGeografia ◽  
2020 ◽  
Vol 18 (3) ◽  
pp. 221
Author(s):  
Nur Rezki Awaliyah ◽  
Hasriyanti Hasriyanti ◽  
Maddatuang Maddatuang
Keyword(s):  
Indigenous People ◽  
Forest Conservation ◽  
Forest Products ◽  
Skills Training ◽  
Study Data ◽  
Community Empowerment ◽  
Farming Community ◽  
Community Skills ◽  
Field Notes ◽  
The Government

This study aims to determine: 1) the role of paseng ri ade’ local wisdom in forest conservation efforts, 2) the form of preservation of indigenous peoples’ forest, 3) the form of empowerment of the Karampuang indigenous people in forest conservation efforts. This research is a qualitative descriptive study. Data collection techniques include observation, in-depth interviews with the selection of informants using purposive sampling, and documentation. Data analysis is done by examining all available data from various sources, namely the results of observations, interviews, field notes, documents. After that reduce data, expose data and conclusions. The results showed that 1) paseng ri ade’ was a source of informal rules applied to the Karampuang indigenous people so that they managed and utilized the forest using traditional practices. This form of preservation is the existence of a broad range of community rights in the utilization of forest products, has a certain way of taking forest products and behaving in accordance with applicable norms. 2)The form of forest preservation carried out by the indigenous Karampuang are, namely planting trees, reporting on violations, mainting karama’s forest and building permanent house. 3) Community empowerment carried out by the government, namely KBD (Village Seed Farming), community skills training, PRONA, ecotourism development, as well as involvement of traditional leaders in decision making at the village office.

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